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Discovery Box| (0.22) | (Num 8:12) | 1 tn The clause begins with a vav (ו) on the noun “the Levites,” indicating a disjunctive clause. Here it is clearly a subordinate clause prior to the instruction for Moses, and so translated as a circumstantial clause of time. |
| (0.22) | (Num 8:8) | 1 sn The first sacrifice was for the purification of the Levites. The second animal, which Moses was to take, would be used for the purification of the tabernacle from all pollution. |
| (0.22) | (Num 6:20) | 3 tn The imperfect tense here would then have the nuance of permission. It is not an instruction at this point; rather, the prohibition has been lifted and the person is free to drink wine. |
| (0.22) | (Num 6:7) | 4 tn The genitive could perhaps be interpreted as possession, i.e., “the vow of his God,” but it seems more likely that an objective genitive would be more to the point. |
| (0.22) | (Num 6:2) | 5 tn The form of the verb is an Hiphil infinitive construct, forming the wordplay and explanation for the name Nazirite. The Hiphil is here an internal causative, having the meaning of “consecrate oneself” or just “consecrate to the Lord.” |
| (0.22) | (Num 5:22) | 1 tn The verb is the perfect tense with vav (ו) consecutive. It could be taken as a jussive following the words of the priest in the previous section, but it is more likely to be a simple future. |
| (0.22) | (Num 5:18) | 1 tn The expression has been challenged. The first part, “bitter water,” has been thought to mean “water of contention” (so NEB), but this is not convincing. It has some support in the versions which read “contention” and “testing,” no doubt trying to fit the passage better. N. H. Snaith (Leviticus and Numbers [NCB], 129) suggests from an Arabic word that it was designed to cause an abortion—but that would raise an entirely different question, one of who the father of a child was. And that has not been introduced here. The water was “bitter” in view of the consequences it held for her if she was proven to be guilty. That is then enforced by the wordplay with the last word, the Piel participle הַמְאָרֲרִים (hameʾararim). The bitter water, if it convicted her, would pronounce a curse on her. So she was literally holding her life in her hands. |
| (0.22) | (Num 5:16) | 1 tn The verb is the Hiphil of the word “to stand.” It could be rendered “station her,” but that sounds too unnatural. This is a meeting between an accused person and the Judge of the whole earth. |
| (0.22) | (Num 5:15) | 2 tn The Hebrew word is “jealousy,” which also would be an acceptable translation here. But since the connotation is that suspicion has been raised about the other person, “suspicion” seems to be a better rendering in this context. |
| (0.22) | (Num 5:14) | 2 tn The word is now used in the Piel stem; the connotation is certainly “suspicious,” for his jealousy seems now to have some basis, even if it is merely suspicion. |
| (0.22) | (Num 5:10) | 1 sn The holy things are described with the root of קֹדֶשׁ (qodesh) to convey that they were separate. Such things had been taken out of the ordinary and normal activities of life. |
| (0.22) | (Num 5:6) | 1 sn This type of law is known as casuistic. The law is introduced with “when/if” and then the procedure to be adopted follows it. The type of law was common in the Law Code of Hammurabi. |
| (0.22) | (Num 4:27) | 2 tn Here again is the use of the noun “burden” in the sense of the loads they were to carry (see the use of carts in Num 7:7). |
| (0.22) | (Num 4:4) | 1 tn The Hebrew text simply has “the holy of holies,” or “the holy of the holy things” (קֹדֶשׁ הַקֳּדָשִׁים, qodesh haqqodashim). The context indicates that this refers to all the sacred furnishings. |
| (0.22) | (Num 4:2) | 1 tn Heb “lift up the head.” The form נָשֹׂא (nasoʾ) is the Qal infinitive absolute functioning here as a pure verb form. This serves to emphasize the basic verbal root idea (see GKC 346 §113.bb). |
| (0.22) | (Num 4:1) | 1 sn The chapter has four main parts to it: Kohathites (1-20), Gershonites (21-28), Merarites (29-33) and the census of the Levites (34-49). |
| (0.22) | (Num 3:38) | 1 tc In some Hebrew mss and Smr “and Aaron” is not in the verse. The omission arose probably by scribal error with such repetitious material that could easily give rise to variant traditions. |
| (0.22) | (Num 3:32) | 2 tn Heb “the keepers of the responsibility” (שֹׁמְרֵי מִשְׁמֶרֶת, shomerey mishmeret). The participle is a genitive specifying the duty to which he was appointed (thing possessed); its cognate genitive emphasizes that their responsibility was over the holy place. |
| (0.22) | (Num 3:33) | 1 tn The Hebrew text has “these they the families of Merari.” The independent personal pronoun has an anaphoric use, somewhat equivalent to the copula “and” (see R. J. Williams, Hebrew Syntax, 23, §115). |
| (0.22) | (Num 3:26) | 1 tc The phrases in this verse seem to be direct objects without verbs. BHS suggests deleting the sign of the accusative (for which see P. P. Saydon, “Meanings and Uses of the Particle אֵת,” VT 14 [1964]: 263-75). |
